The Seventh Protocol -- "To each act of
opposition we must be in a position to respond by bringing on
war through the neighbors of any country that dares to oppose
us, and if these neighbors should plan to stand collectively
against us, we must let loose a world war."

Chapter 7.

Two organizations, both of which are as notable
for their concealment as for their power, are the New York
Kehillah and the American Jewish Committee. The Kehillah is the
most potent factor in the political life of New York; it is the
organization which today wields so large an influence on the rest
of the world, which consciously issues a program which on one
side is pro-Jewish and on the other anti-Gentile. It is the
central group, the inner government, whose ruling is law and
whose act is the official expression of Jewish purpose. It offers
a real and complete instance of a government within a government
in the midst of America's largest and politically most powerful
city, and it also constitutes the machine through which
pro-Jewish and anti-Gentile propaganda is operated and Jewish
pressure brought to bear against certain American ideas. That is
to say, the Jewish government of New York constitutes the
essential part of the Jewish Government of the United States.

The word "Kehillah" has the same meaning as
"Kahal," which signifies "community,"
"assembly" or government. It represents the Jewish form
of Government in dispersion. In the Babylonian captivity, in
Eastern Europe today, the Kahal is the power and protectorate to
which the faithful Jew looks for government and justice. The New
York Kehillah is the largest and most powerful union of Jews in
the world, the center of Jewish world power has been transferred
to that city. That is the meaning of the heavy migration of Jews
all over the world toward New York in recent decades. It is to
them what Rome is to the Catholic and what Mecca is to the
Moslem.

The Kehillah is a perfect answer to the deceptive
statement that the Jews are so divided among themselves as to
render a concert of action impossible. That is one of the
statements made for Gentile consumption. All experience shows,
even to the most casual observer of Jewish activities, that the
capitalist and the bolshevik, the rabbi and the union leader are
all united under the flag of Judah. Touch the conservative
capitalist who is a Jew, and the red communist who is also a Jew
will spring to his defense. It may be that sometimes they love
each other less, but altogether they hate the non-Jew more, and
that is their common bond. The Kehillah is an alliance, more
offensive than defensive, against the "Gentiles."

It is a strange and impressive spectacle which the
Kehillah presents, of a people of one racial origin, with a vivid
belief in itself and its future, disregarding internal
differences, to combine privately in a powerful organization for
the racial, material and religious advancement of its own race,
to the exclusion of all others.

The American Jewish Committee came into being in
1906. There had been a government investigation into the
"White Slave Traffic," the result of which was a direct
set of public opinion into channels uncomplimentary to the Jews,
and a defensive movement was begun. The Kehillah organized
protests against the statement by General Bingham, then police
commissioner of the City of New York, that 50 per cent of the
crime in the metropolis was committed by Jews. Very soon
afterward, General Bingham disappeared from public life, and a
national magazine of power and influence which had embarked on a
series of articles setting forth the government's finding in the
White Slave investigation was forced to discontinue after
printing the first article.

The Kehillah has mapped out New York just as the
American Jewish Committee has mapped the United States, and
practically every Jew belongs to one or more lodges, secret
societies, unions, orders, committees and federations. The list
is a prodigious one. The purposes interlace and the methods
dovetail in such a manner as to bring every phase of American
life not only under the watchful eye, but under the swift and
powerful action of experienced compulsion upon public affairs.

At the meeting which organized the Kehillah a number
of sentiments were expressed which are worthy of consideration
today, Judah L. Magnes, then rabbi of Temple Emanu-el, chairman
of the meeting, set forth the plan:

"A central organization like that of the
Jewish community of New York City is necessary to create a
Jewish public opinion," he said.

Rabbi Asher was loudly applauded when he said:

"American interests are one, Jewish interests are
another thing."

The delegates at the first open meeting in 1906
represented 222 Jewish societies - religious, political,
industrial and communal. Just over a year later the number of
Jewish organizations under the jurisdiction of the Kehillah
aggregated 688, and in 1921 well over 1,000. When the aggressive
program of the Kehillah to make New York a Jewish city, and
through New York to make the United States a Jewish country, was
announced some of the more conservative Jews of New York were
timorous. They did not expect that the American people would
stand for it. They thought the American people would immediately
understand what was afoot and oppose it. There were others who
doubted whether the same Kehillah authority could here be wielded
over the Jews as was wielded in the old country ghettos. An
official of the Kehillah wrote:

"There were those who doubted the ultimate
success of this new venture in Jewish organization. They based
their lack of belief on the fact that no governmental authority
could possibly be secured; in other words, that the Kehillah of
New York could not hope to wield the same power, based on
governmental coercion, as the Kehillahs of the Old World."

There is much in this paragraph to indicate the
status of the Kehillah in Jewish life. Add to this fact that all
the Jews who entered America lived under the Kehillahs of the old
world, whose power was based on coercion, and the situation is
simple. Regimentation, the destruction of individual liberty
which has risen to curse the world, is the basic principle of
Jewish government of the Jews, by the Jews.

What else can happen when world government of the
Gentiles by the Jews for the bankers becomes established?

However, the misgivings of some Jews were not
justified. The Americans made no protest. The Kehillah went ahead
with its campaign and America submitted. New York became Jewish.
American life, American thought, and American politics, became
Jewish-dominated in the decades that followed. But with it all,
the Jews exhibit a sense of the insecurity of this usurpation of
power. It does not belong to those who have seized it; it does
not belong either by right of numbers, or by right of superior
ability, or yet by right of a better use made of that power. They
have taken power in America by audacity; they have taken it in
such a way as to make resentment of it seem like an anti-racial
movement - and that is why they have held it as long as they
have. That is the only way to explain the meekness of the
Americans in this matter, and it also accounts for the sense of
insecurity which even the Jews feel in the position they hold.
The American is the slowest person in the world to act on any
line that savors of racial or religious prejudice. This makes for
a seeming aloofness from matters like the Jewish Question. This
also leads uninformed public men to sign protests against.
"anti-Semitism" which are really designed to be
protests against the publication of Jewish facts. The foundation,
organization and rapid success of the Kehillah in New York is an
object lesson set in the sight of the world, as to what the Jew
can do and will do when he exalts himself to the seat of rule.

As to the Kehillah being officially representative,
it may be added that the Kehillah has in it representatives of
the Central Conference of American Rabbis, Eastern Council of
Reform Rabbis, Independent Order of B'nai B'rith, Independent
Order of B'rith Shalom, Independent Order of Free Sons of Israel,
Independent Order of B'rith Abraham, Federation of American
Zionists - orthodox Jews, reform Jews, "apostate Jews,"
rich Jews, poor Jews, law-abiding Jews and red revolutionary
Jews. At the 1918 Convention there were present: Jacob H. Schiff,
banker; Louis Marshall, lawyer, president of the American Jewish
Committee; Adolf S. Ochs, proprietor of the "New York
Times"; Otto A. Rosalsky, judge of the General Sessions
Court; Otto H. Kahn, of the banking house of Kuhn, Loeb and
Company - AND -- Benjamin Schlesinger, who had lately
returned from Moscow where he had a conference with Lenin; Joseph
Schlossberg, general secretary of the Amalgamated Clothing
Workers of America; Marc Pine, also a recent consultant with the
Bolshevik rulers of Russia; David Pinski; Joseph Barondess, labor
leader. The high and the low were there; the first world war was
closing, the Russian revolution had been won. Judge Mack, who
headed the War Risk Insurance Bureau of the United States
Government, and the little leader of the reddest group in the
East End - they all met in the Kehillah, as Jews. Adolph Ochs of
the great "New York Times" together with the
most feverish scribbler on a Yiddish weekly that calls for blood
and violence, all of them of all classes, bound together in a
solidarity which has been achieved by no other people so
perfectly as by Judah. Banded together for the purpose of
"protecting Jewish rights."*

EDITOR'S NOTE: *The Kehillah has now expanded its work and
influence internationally in the powerful organization known as
the World Jewish Congress.

THE JEWISH DEMAND FOR "RIGHTS" IN
AMERICA

What rights have Americans that Jews in America
do not possess? Against whom are the Jews organized and against
what? What basis is there for the cry of "persecution"?
None whatever, except the Jews' own consciousness that the course
they are pursuing is due for a check. The Jews always know that.
They are not in the stream of the world, and every little while
the world finds out what Judah always knows. The program of the
Kehillah was ostensibly to "assert Jewish rights." No
Jewish rights have ever been interfered with in America. The
expression was a euphemism for a campaign to interfere with
non-Jewish rights.

The New York Kehillah is the pattern and parent
Jewish community in the United States, the visible entourage of
the Jewish government, the dynamo which motivates those
"protests" and "mass meetings" which are
frequently heralded throughout the country, and the arsenal of
that kind of dark power which the Jewish leaders know so well how
to use. It is the "whispering gallery," where the
famous whispering drives are originated and set in motion and
made to break in lying publicity over the country. The liaison
between this center of Jewish power and the affairs of the people
of the United States is made by the American Jewish Committee.
The Committee and the Kehillah are practically identical as far
as the national Jewish program is concerned. Through their
foreign associations they are also identical as far as the world
program is concerned.

The United States is divided into 12 parts by the
American Jewish Committee and every State belongs to a district
headed by the most powerful and representative Jews. The
Committee represents the focusing point of the religious, racial,
financial and political will of Jewry. It is also the executive
committee of the New York Kehillah. New York Jewry is the dynamo
of the national Jewish machinery. Its national instrument is the
American Jewish Committee. Among its direct leaders and
supporters today are the owners of powerful newspapers, officials
in Federal, State and City administration, influential office
holders on public boards and corporations, members of the
judiciary and police departments, financiers and heads of banking
houses, mercantile and manufacturing establishments, labor
leaders and political party organizers of all colors.

There are certain announced purposes of these
associations, and there are certain purposes which are not
announced. The announced purposes may be read in printed pages;
the purposes not announced may be read in the records of
attempted acts and achieved results. To keep the record straight
let us look first at the announced purposes of the American
Jewish Committee, then of the Kehillah; next at the line which
binds the two together; and then at the real purposes as they are
to be construed from a long list of attempts and achievements.
The American Jewish Committee, officially organized in 1906,
announced itself as incorporated for the following purposes:

To prevent the infraction of the civil and religious
rights of the Jews in any part of the world.

To render all lawful assistance and to take appropriate
remedial action in the event of threatened or actual
invasion or restriction of such rights, or of
unfavorable discrimination with respect thereto.

To secure for Jews equality of economic, social and
educational opportunities.

To alleviate the consequences of persecution wherever
they may occur, and to afford relief from calamities
affecting the Jews.

It is an exclusively Jewish program. The Charter of
the Kehillah empowered it, among other things, to establish an
educational bureau, to adjust differences between Jewish
residents or organizations by arbitration or by means of boards
of mediation or conciliation; while the Constitution announces
the purpose to be:

"To further the cause of Judaism in New
York City and to represent the Jews in this city with respect
to all local matters of Jewish interest."

Where the American Jewish Committee and the Kehillah
join forces is shown as follows:

Committee was a national organization, the Jewish Community
(Kehillah), of New York City, if combined with it, would have a
voice in shaping the policy of Jewry throughout the land.
It is expressly understood that the American Jewish
Committee shall have exclusive jurisdiction over all
questions of a national or International character
affecting the Jews generally."

It will be seen, therefore, that the Kehillah and the
American Jewish Committee are one. The capital of the United
States, in Jewish affairs, is New York. Perhaps that may throw a
sidelight on the efforts which are constantly made to exalt New
York as the spring and source of all the thoughts of the day.
(Editor's Note: and now the seat of the United Nations system of
world government)! New York, the Jewish capital of the United
States, has been made the financial center, the art center, the
political center of the country. But its art is oriental
sensuousness, its politics those of a Judaized Tammany. It is the
home of anti-American propaganda, of pro-Jewish hysteria, a mad
confusion of mind that now passes all over the world as the true
picture of America.

The doctrine with which so large a mass as the
citizens of America have been inoculated is making havoc with the
whole American program today. It is "broadening"
America out of all semblance to its distinctive self and blurring
out of recognition those determining ideals and ideas on which
American institutions were based.

"JEWISH RIGHTS" CLASH WITH
AMERICAN RIGHTS

This study of the Jewish Question in the United
States is not based upon religious differences. The religious
element does not enter except when it is injected by the Jews
themselves; they persistently inject it in three ways: First, in
their allegation that any study of the Jews is "religious
persecution"; second, by their own records of what their
activities in the United States consist of; third, by the
impression which is very misleading if not corrected, that the
Jews are the Old Testament people. The Jews are not the Old
Testament people and the Old Testament can be found among them
only with difficulty. They are a Talmudical people who have
preferred the volumes of rabbinical speculation to the words of
the ancient prophets.

In this series of articles we have set aside every
non-Jewish statement on this religious question, and have accepted
only that which proceeds from recognized Jewish sources. It has
been most illuminating, in studying the proceedings of the New
York Kehillah and the American Jewish Committee, and their
affiliated organizations, as represented by their activities
throughout the country, to find how large a part of these
activities have a religious bearing, as being directly and
combatively anti-Christian.

That is to say, when the Jews set forth in the public
charters and constitutions of their organizations that their only
purpose is to "protect Jewish rights," and when the
public asks what are these "Jewish rights" which need
protection in this free country, the answer can be found only in
the actions which the Jews take to secure that
"protection."

Thus interpreted, "Jewish rights" seem to
be summed up in the "right" to banish everything from
their sight and hearing that suggests Christianity or its
Founder. It is just there, from the Jewish side, that religious
intolerance makes its appearance.

ATTACKS ON CHRISTIANITY

Previous to the formation of the Kehillah and
the Jewish Committee, this sort of attack on the rights of
Americans was sporadic, but since 1906 it has increased in number
and insistence. Under cover of the ideal of Liberty we have given
the Jews liberty to attack Liberty. What America has been
tolerating is intolerance itself. Let us look rapidly down the
years and see one phase of that attack. It is the attack upon
Christianity. Here are a few items from the record. They are
recorded over a period of years following the rise of Jewish
power in America:

1899-1900. The Jews attempt to have the word
"Christian" removed from the Bill of Rights of the
State of Virginia.

1906-1907. The Jews of Oklahoma petition the
Constitutional Convention protesting that the acknowledgment of
Christ in the new State constitution then being formulated would
be repugnant to the Constitution of the United States.

The Jews force "The Merchant of Venice" to
be dropped from public schools in Texas, Ohio.

1907-1908. Widespread demand by the Jews for the
complete secularization of the public institutions of this
country, as a part of the demand of the Jews for their
constitutional rights.

Supreme Court Justice Brewer's statement that this is
a Christian country widely controverted by Jewish rabbis and
publications.

Jews agitate in many cities against Bible reading.
Christmas celebrations or carols in Philadelphia, Cincinnati, St.
Paul and New York met with strong Jewish opposition.

1908-1909. Protests made to Governor of Arkansas
against "Christological expressions" employed by him in
his Thanksgiving Day proclamation.

Professor Gotthard Deutsch protests against
"Christological prayers" at the high school graduating
exercises at Cincinnati.

Local Council of Jewish Women of Baltimore petitions
school board to prohibit Christmas exercises.

Boycotts were instituted in New York against
merchants who opened on Saturday.

Special efforts at this period to introduce the idea
of the Jewish Sabbath into public business. Jews refused to sit
as jurors in court, thus postponing cases.

1909-1910. On demand of the Jews, the school board of
Bridgeport, Pennsylvania, votes to discontinue the recitation of
the Lord's Prayer in the school.

In Newark, New Jersey, the rabbis ask the night
schools to discontinue Friday evening sessions, because the
Jewish Sabbath begins at sundown on Friday.

The work of introducing the idea of Jewish national
holidays into public life especially active.

1910-1911. An attempt to have Hebrew officially
recognized was frustrated by Supreme Court Judge Goff.

Chicago Jews have election date changed because the
official date fell on the last day of the Passover.

Jews oppose Bible reading and singing of hymns in
Detroit schools.

Rabbis force Hartford, Connecticut, school board to
drop "The Merchant of Venice" from reading list.

New York Kehillah does two contradictory things;
favors bill to permit Jews to do all kinds of business on Sunday,
and pledges itself to co-operate in the strict enforcement of the
Sunday laws.

1911-1912. Jews in Passaic, New Jersey, petition
school board to eliminate Bible reading and all Christian songs
from the schools.

At request of a rabbi, three principals of Roxbury,
Mass., public schools agree to banish Christmas tree and omit all
references to the season from their schools.

A Jewish delegate to the Ohio Constitutional
Convention suggests that the Constitution be made to forbid
Christian religious references in schools.

The Council of the University Settlement, at the
request of the New York Kehillah, adopts this resolution:
"That in the holiday celebrations held annually by the
Kindergarten Association at the University Settlement every
feature of any sectarian character, including Christmas trees,
Christmas programs and Christmas songs, shall be
eliminated."

1912-1913. Jews at Jackson, Tennessee, seek an
injunction to prevent the reading of the Bible in City schools.

Annual Convention Independent Order B'nai B'rith at
Nashville, Tennessee, adopts resolution against reading of the
Bible and singing Christian songs in public schools.

Chicago Board of Education, scene of much Jewish
agitation, approves recommendation of sub-committee to remove
Christmas from the list of official public holidays in schools.

1913-1914. The energies of the Jewish powers were
concentrated on the task of preventing the United States from
changing the immigration laws in a manner to protect the country
from undesirable aliens.

1914-1915. More Kehillah attempts to secure
modification of the Sunday laws.

1915-1916. Jewish opposition to various movements
towards making the schools free to use the Bible.

1916-1917. Jews busy carrying out an immense campaign
against the "literacy clause" of the Immigration Bill.

On demand of the Jews the New Haven Connecticut,
Board of Education prevents the reading of "The Merchant of
Venice," and extends the prohibition to "Lamb's Tales
from Shakespeare."

1918-1919. Provost Marshal Crowder, in charge of the
Selective Draft U.S. Forces, had issued an order to all medical
examiners, under direction of the Surgeon General, stating
"The foreign-born, especially Jews, are more apt to malinger
than the native-born." Louis Marshall, head of the American
Jewish Committee, telegraphed demanding that the "further
use of this form shall be at once discontinued." President
Wilson ordered the excision of the paragraph.

The United States Shipping Board sent an
advertisement to the "New York Times," calling for a
file clerk and stating that a "Christian" was preferred
- by which is meant always a non-Jew - the paper rejected it.
Louis Marshall again went into action and protested to Bainbridge
Colby, Woodrow Wilson's Secretary of State, demanding "Not
because of any desire for inflicting punishment, but for the
sake of example and the establishment of a necessary
precedent this offense should be followed by a dismissal
from the public office of the offender, and the public should
be informed the reason." Attention is called to the tone
which the American Jewish Committee adopts when addressing high
American officials in the name of Jewry. It is not to be
duplicated in the addresses of any other representative of any
other race or faith.

The Plattsburg Manual, published for officers in the
United States officers' training camps, contained the statement
that "the ideal officer is a Christian gentleman." The
A J.C. at once protested against "Christological
manifestations," and the Manual was changed to read
"the ideal officer is a courteous gentleman."

The Anti-Defamation Committee claimed that 160
American cities had excluded "The Merchant of Venice"
from the public schools.

1919-1920. The Kehillah was so successful in its
campaign that it was possible for a Jewish advertiser in New York
to say that he wanted only Jewish help, but it was not possible
for a non-Jewish advertiser to state his non-Jewish preference.

And so it goes on, year after year, right up to the
present day. The incidents quoted are typical not occasional.
They represent what is transpiring all the time in the United
States as the Jews pursue their "rights." There is no
interference with Jewish ways and manners. The Jew may use his
own calendar, keep his own days, observe his own form of worship,
live in his own ghetto, exist on a dietary principle all his own,
slaughter his cattle in a manner which no one who knows about it
can approve - he can do all these things without molestation,
without the slightest question of his right in them. But, the
non-Jew is the "persecuted one." He must do everything
the way the Jew wants it done; if not he is infringing on Jewish
"rights."

THE CRY OF "ANTI-SEMITISM"

What people are now coming to see is that it is
American rights that have been interfered with, and the
interference has been made with the assistance of their own
"broad-minded" tolerance. The Jews' interference with
the religion of others, and the Jews' determination to wipe out
of public life every sign of the predominant Christian character
of the United States, is the only active form of religious
intolerance in the country today. Not content with the fullest
liberty to follow their own faith in peace and quietness, in a
country where none dare make them afraid, the Jews declare - we
read it in their activities - that every sight and sound of
anything Christian is an invasion of their peace and quietness,
and so they stamp it out wherever they can reach it through
political means. To what lengths this spirit may run is shown in
the prophecies of the Talmud, and in the "reforms"
undertaken by the Communists of Russia and Eastern Europe.

That is not all; not content with their own liberty,
not content with the "secularization," which means the
de-Christianization of all public institutions, the third step
observable in Jewish activities is the actual exaltation of
Judaism as a recognized and specially privileged system. The
program is the now familiar one wherever the Jewish program is
found: first, establishment; second, the destruction of all that
is non-Jewish or anti-Jewish; third, exaltation of Judaism in all
its phases.

Put the Lord's Prayer and certain Shakespeare plays
out of the public schools, but put Jewish courts in the public
buildings - that is the way it works. Secularization is
preparatory to Judaization. The New York Kehillah is an
illustration of how it is done, and the American Jewish Committee
is an illustration of the type of men who do it.

The work of the Kehillah is claimed to be
"educational" by its defenders, on the few occasions
when it is attacked. It is certainly that. The best educated
members are those who come from the Eastern European ghettos
where the Kehillah idea was fully understood and practiced and
where Jewish - community - government exercised unrestricted
sway. Whatever other phase of education the Kehillah may be
interested in, it certainly stresses most the education to
separateness. Dr. S. Benderley, director of the Bureau of
Education, gave away the objects of the Kehillah
"education" thus:

"The problem before us was to form a body
of young Jews who should be on the one hand true Americans, a
part of this Republic, with an intense interest in building up
American ideals; and yet, on the other hand, be also Jews in
love with the best of their own ideals, and not anxious
merely to merge with the rest and disappear among them.
That problem confronts Orthodox and Reform Jews alike.
It is not merely a religious but a civic problem."

That is separatism and exclusiveness as an
educational program, and its result cannot help being training in
ideas of racial superiority and exclusivism.

It is the Jews' unceasing consciousness of the
"Goy" that constitutes the disease of Judaism, this
centuries-long tradition of separateness. There is no such thing
as "anti-Semitism." There is, however, much anti-Goyism.
In all the countries of the world there is no anti-Arab sentiment
of which anyone knows. None of the Semite people have been
distinguished by the special dislike of any other people. There
is no reason why anyone should dislike the Semites.

It is very strange, however, that the Semite people
should be a unit in disliking the Jews. Palestine, which still
only has a handful of Jews,* is peopled by Semites who so
thoroughly dislike the Jews that serious complications are
threatening the Zionist advances being made there. This surely is
not anti-Semitism. Semites are not against Semites. They are at
odds with Jews.

EDITOR'S NOTE: *The original was written in 1921 when the Jewish
population of Palestine was still insignificant. In 1918 it was
only about 4 per cent

When Aryan and Semite are kept conscious through many
centuries that the Jew is another and superior race, and when it
is known that neither Ayran nor Semite are touchy on the race
question, what is the answer? Only this, that the whole substance
of such a situation must be supplied by the Jews.

There is no such thing as anti-Semitism. There is
only a very little and a very mild anti-Jewism.

But a study of Jewish publications, books, pamphlets,
declarations, constitutions and charters, as well as a study of
organized Jewish action in this and other countries, indicates
that there is a tremendous amount of anti-Goyism, or
anti-Gentilism.